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Strengthening Drug Rehabilitation Centers Through Zakah Fund International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 Strengthening Drug Rehabilitation Centers through Zakah Fund Engku Muhammad Tajuddin Engku Ali, Zulkifli Mohd, Syed Mohd Azmi Syed Ab Rahman & Ahmad Shahril Othman Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin, 21300 Kuala Nerus, Terengganu, Malaysia Corresponding Author: Engku Muhammad Tajuddin Engku Ali Email: [email protected] DOI: 10.6007/IJARBSS/v7-i8/3280 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i8/3280 Abstract Drug abuse is a serious problem that has been faced by our country since a long time ago. The fight against drug abuse involves not only efforts in putting an end to its trafficking but also the rehabilitation of those who suffer from drug addiction. In order to rehabilitee the drug addicts; there are government agencies that have been organized to handle it. In addition there are also private drug rehabilitation centers run by non-governmental organizations. Unfortunately, these centers often face the problem of shortage of funds for rehabilitation activities. As most drug addicts are the Muslims and most of the private drug rehabilitation centers are run by Muslims, this study attempts to find out whether in case where these centers faced financial problems in carrying out their activities, can they be helped through zakah fund or not? This paper reviews the argument forwarded by Muslim scholars in interpreting the meanings of zakah beneficiaries and try to find the similarity between drug addicts with several types of zakah beneficiaries. It also try to find out ways where drug rehabilitation centers can gain a portion from this fund in order to support their activities. Through the discussions, it is concluded that drug rehabilitation centres can be help through zakah fund with several conditions. Keywords: Zakah, Fi Sabilillah, Al-Gharimin, Al-Riqab, Amil. INTRODUCTION The word zakah, literally means growth or increase and also purity (Ibn al-Manzur, 2003). Technically, zakah is the act of giving out certain types of wealth to those who are entitle for it under several prescribed conditions (Al-Jaziri, 1990). The Second List, Schedule 9 of the Federal Constitution of Malaysia has clearly stipulated the jurisdiction of the federal and the state governments respectively. Except for Malacca. Penang and Sarawak. matters related to the administration of Islamic religion, including zakah have been placed under the administration of the state governments where the Ruler of each state is empowered directly to supervise and regulate everything relating to the Islamic religion. As for Malacca, Penang, Sabah and Sarawak, it i subjected to Article 3 (3) of the Federal Constitution. In order to bolster 714 www.hrmars.com International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 the administration of Islamic religion, each state has set up its own Islamic religious council which is called the Majlis. Each state also has its own rules and regulations to administer zakah. Except in Kedah and Sabah, rules and regulations related to zakah can be found generally in the Administration of Islamic Law Enactment and the Zakat Rules and Regulations in each state. On the other hand, both Kedah and Sabah have separate enactments that deal with zakah respectively. Unfortunately, only the zakah law in Kedah has been enforced and has undergone several amendments since it was passed into law. Even though the zakah enactment in Sabah was gazetted on 1st of January, 1996 through SGN 644/95, it has never been enforced. So far, the provisions in Enakmen Zakat dan Fitrah Sabah 1993 (Zakah and Fitrah Enactment (Sabah) 1993) are more orderly and systematic compared to the provisions in other statutes in force which emphasise more on the administrative aspect rather than substantive laws of the Shariah (Mahamood, 2007). The Islamic Religious Council in each state is responsible for the administration of matters related to zakah, including the appointment of fit and proper persons to carry out the said responsibilities. However, in Kedah, the responsibility to administer zakah is not handled by the Islamic Religious Council. The Department of Zakah, which is established under the power of the Sultan and totally separated from the Islamic Religious Council, is the responsible body for the administration of zakah in Kedah (Ali, 2002). In carrying out this duty, all the states, except Kedah, through their respective enactments have empowered the Councils of the Islamic Religion to appoint any person or any corporate bodies to administer the collection of zakah. Thus, the collection of zakah today is done either through the amils (almsmen) and deputy amils or through the corporate bodies. The need for a more organised and systematic body to handle the administration of zakah has led many states to the appointment of corporate body to do so. This paradigm shift was pioneered by the Islamic Religious Council of the Federal Territories when its Pusat Pungutan Zakat (Centre for Zakah Collection) started to operate in 1991 (Pusat Pungutan Zakat Wilayah Persekutuan, 2015). This was followed by Pahang in 1993 (Pusat Kutipan Zakat Pahang, 2015), Selangor (Lembaga Zakat Selangor, 2015a) and Penang (Pusat Urus Zakat Pulau Pinang, 2015) in 1994, Malacca in 1996, (Pusat Zakat Melaka, 2015) and Negeri Sembilan in 1998 (Pusat Zakat Negeri Sembilan, 2015). An academic study done in 2001 showed that the handling of zakah administration by corporate bodies has resulted in a notable increase in the zakah collection itself. The zakah funds realised in the states that incorporated its zakah collection mechanism are much more when compared to other states (Abdul Latiff, 2004). THE BENEFICIARIES OF ZAKAH FUND The categories of the zakah recipients have been specified by Allah in surah al-Tawbah verse 60: “Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah, and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom”. However, a wide interpretation which suits the current situation has 715 www.hrmars.com International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 been given by the Muslim jurists, which has extended the categories to include other new situations. Helping Drug Rehabilitation Centres Through Zakah Fund There is nowhere in the Islamic laws books or in the act and enactments, drug addicts be mentioned as type of people who can be helped through zakah fund. However, when we scrutinised the rationale behind the distributions of zakah fund to the above mentioned categories, we will find that some of these rationale are there in drug addicts. We may also find way to make drug addicts and drug rehabilitation centres as a rightful beneficiary to zakah fund. The drug rehabilitation centres that are responsible to undergo rehabilitation programmes can be helped by zakah fund by categorising then under the most suitable categories of zakah beneficiaries. They can be categorised under: Fi sabilillah (In the Way of Allah): The term fi sabilillah is general and may include every action sincerely done for the sake of Allah. It may include the fulfilment of religious obligations and voluntary acts of worship. If this term is not modified, it usually means jihad (Ibn Athir, 1979). Although the four major madhhabs restrict the meaning of fi sabilillah to only the jihad fighters, except for Ahmad who allows zakah incentives to the pilgrims and visitors of the sacred mosque in Mecca (Al-‘Asimi, 1977), there are other early and contemporary jurists who have expanded the meaning of fi sabilillah. Imam al-Razi (1985), for instance, believes that the apparent meaning of the term fi sabilillah is not restricted to the jihad fighters. It may be expanded to any other good activities such as to build forts. This opinion is also shared by the contemporary jurists. Among them is Rashid Rida. He believes that the term fi sabilillah covers all necessary public interests of the Muslims in establishing the religion and state, but not including personal interests. Therefore, he is of the opinion that pilgrimage is not among those categorised as fi sabilillah because it is for personal interest (‘Abduh & Rashid Rida, 2002). ‘Abduh and Rashid Rida (2002) also quoted the opinion of Siddiq Hasan Khan in supporting his opinion. In his argument, the latter admits that jihad is the greatest way to Allah but contends that there is no evidence showing that the portion of fi sabilillah is restricted to only jihad. Therefore, he believes that this portion can also be utilised in any other way of Allah. According to him, as long as there is no evidence that deviates from the linguistic meaning of the said term, the linguistic meaning must be adhered to. Similar opinion was also given by Shaltut (1966) when he observed that fi sabilillah also means public interests that are not individually owned but owned by Allah for the benefits of His creatures. He believes that priority is given to the military preparation which can protect the Muslims from aggression. Other spending that may be included are funding for research, constructing roads and hospitals, sending the Muslims to unveil the beauty of Islam and supporting those who preserve and memorise the Qur´an. In Malaysia, although some states give a long interpretation for the meaning of fi sabilillah, generally, all interpretations are more directed towards efforts that will make Allah’s Law supreme (Hasan, 2007). Selangor, for example, interprets fi sabilillah as any act that aims 716 www.hrmars.com International Journal of Academic Research in Business and Social Sciences 2017, Vol.
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